when injoy'd Christ's presence is good to Christians and communion with them is good to him a soules distance from her husband Christ is verie great yet many pledges of dearest love passe betwixt them something of Christ being in the soule brings all Christ to dwell there he loves himselfe and delights to dilate where himselfe is Some love to fulfill lust and natures fancie but Christ loves that his object may be lovely to himselfe and all his off-spring The bridegroome loves to see his Bride adorn'd on a bridall day would have her as neat as hand can make her that her aspect may bee pleasing to him Christ loves to cloath his people with a heavenly glory hee loves a soule that he may present it to himselfe a glorious Creature 't is inward Glory I now speake of Christ hath no lust to feed sinnes not found in him he seekes nelther bodies pelfe nor the minds riches sweet Messiah thy ends are good Christ sets his love on naked soules In some parts of the world some buy their wives and cloath them so doth Christ in every corner of the earth gives himselfe for them and then puts a glory upon them Christ's glory is transforming some have seene it as in a glasse and have been changed by it into the same Image from glory to glory even by the Spirit of the Lord * 2 Cor. 3.18 Christ himselfe assum'd our nature that he might cloath and adorne us with his like to like saith the Proverb Christ loves his object to make it like him and then clos'es with it cannot stick loose to it so pure's his love Other lovers may alter in their love because they cannot augment their objects lustre amiable aspect but Christ can make his object as comely as hee will then where is the ground of change not in the object not in the Subject therefore not at all I the Lord change not that 's his saying who is immutable Secondly Christ loves to present his object blamelesse both to himselfe and also before his Father Some lovers will find no fault in the objects they list to embrace but having receiv'd them find nothing else in them but faults is this to love in truth you earthlie sensuall lovers Christ findes out faults before he espouses a soule to himselfe but then through love covers them buries them forgets them Christ never upbraids a soule with what he hath formerly been and done God upbraids no man Some speak well of that they like untill they have got it and then the worst word they have's too good for 't but Christ speakes worst of soules before hee 's wedded to them but when of twaine they are one flesh he speaks and makes the best he can of them and the least good that 's in them hee cannot breake a bruised reed nor can hee quench the smoaking flax hee cannot rip up old breaches betwixt his Spouse and him but he 's good at kindling smallest sparkes of saving grace though buried in a heap of ashes he is wont to make much weaknesse little and little strength much Some Lovers will hide nothing they know by those they have seem'd to love will you call this love 't is perfect hatred but heavenly favourites your heavenly husband 's not so unkind he covers all evills and uncovers all good in them hee loves Prov. 16.12 'T is said he 's able to present blamelesse before his Father with exceeding great joy * Iude 24. and he 's as active as able in such a kind of presentation Thirdly he loves to present his object spotlesse Christ sets his love on soules to cleanse them * Eph. 5.27 and sanctifie them to his owne and his Fathers use Satan loves to have soules that he may staine them pollute them bereave them of their glorie and Christ's Image that 's in them he 's all for soiling of soules that he may foile them insnare them but Christ takes out the spots of his owne flesh he sets his love on a soule to wash it from all filthinesse of flesh and Spirit Ezek. 16.6.7 the soules time of miserie is Christ's time of mercy when thou wast in thy bloud I said to thee live and thy time was the time of love John tells the seven Churches of Asia Christ lov'd us and then wash'd away our sinnes by his bloud heavenly husband thou lov'st to good purpose Christ loves to make holy as well as happie he would have her without blemish spot or wrinckle Fourthly Christ love's that he may save harmelesse preserve his object free from danger Satan loves to destroy but Christ loves to save All Christ's favours run into this the soules salvation of whom he loves he 's cal'd the Saviour of his body the Church Eph. 5.23 the head you know contrives and advise's for the whole body Such a head is Christ he came to save as well as seeke lost soules When Christians are in Christ their selves and soules are in safe hands Job 10.29 no man shall pluck them out of my Fathers hand saith Christ what power 's like to his Spouse of Christ thou mayst trust thy selfe with thy heavenly Husband put thy life in his hand for hee came not to destroy the beleeving world but to save it Oh you sonnes of Sion how carefull is Christ of you his eye is upon you his eare open to your cry Christ watcheth his children as you watch yours he 'l not let a child goe out of his sight least he catch a fall and bruise or maime himselfe and spoile his beauty and when he do's get a fall Christ's eares are open hee can quickly heare him crie and then he gives him a helping hand till he 's risen againe You are in his hand and in his heart and shall hereafter dwell in his heavens what would you more And now my friends that Christ hath shew d his affection by doing and suffering for you he expects action from you towards him and for him Consider intelligent hearts First is not he active for you he praies for you pleads for you at the Throne of grace against the accuser of the brethren then drink not in forsaken sins against which both your selves and Saviour also hath put up prayers with teares and strong cries in the dayes of his flesh Secondly are not Satans vassalls active for their Prince of darknesse Doe they not lay their heads and hearts together unite all their forces to follow that Prince who rules in the aire and workes in the children of disobedience to advance his Kingdome inlarge his Dominion as Hell hath inlarg'd her selfe doe not they seeke to make his Proselites many and shall the children of darknesse be wiser and more active in their generation and for their Prince then are the children of Light in their generation for their King and Saviour * 2 Sam. 1.20 Jesus Christ God forbid Tell it not in Gath publish it not in the streets of Askelon least the daughters of the Philistims rejoyce and least the daughters of the uncircumcised triumph Love deserves love oh you children of Light you cannot give warmth to your garments but you shall receive 't againe Oh then bee rooted and grounded in faith with love Comprehend you with all the Saints what the height length depth breadth of Christ's love is Then shall you sing Hallelujah to God in the highest Heavens when the time of refreshment shall bee in the presence of the Lambe with exceeding great Joy to Just ones e Secundum laborem accipient non secundum proventum Bern. Non meritis operantis sed miseratione donantis Aug. Deus coronat dona sua non merita nostra FINIS
is not in him Some like the bird that is fastned to a stone would be on the wing on high towards Heaven but when they attempt to ascend they are drawne back and held downe with a stone in the heart and another in the hand God hath given some their hearts desire but hath sent leanenesse into their soules and what profit was there in that had it no been better to have wanted those things which fat the carcasse and starve the soule which is the most precious Jewell we have in this world It is one mystery in Godlinesse to have nothing and yet lack nothing A Christian may have nothing and yet lack nothing Luke 22.35 When I sent you without purse scrip and shooes lacked you any thing and they said nothing Divine Providence makes up outward wants another way The Martyr had noe food and yet he lacked none for as hee had no meat so he had no stomack and all the Apostles wants and sorrowes were but an as it were so 2 Cor. 6.9.10 but as it were dying and yet living as sorrowfull yet alwayes rejoycing as poore yet rich and making many rich as having nothing and yet possessing all things Christ was their all as it were what it was not for when a Christian possesseth God he injoyes all and what wants hee surely there is none who live in God and his Christ but shall be kept alive in this world and if they be not 't is no great matter for this is not their Countrie they will never be well and at hearts ease till they be at their heavenly home Christ promiseth health also and protection to his in mercy Prov. 7 8. c. 4.22 Luke 21.18 all the haires of your head are numbr'd p Si sic custodiuntur superflua tua in quanta securitate est anima tua Aug. Sed sicut Capillus de capite sic nec momentum pâ—ribit de tempore Bâ—â—â— If that sicknesse and infringement doe surprize thee yet is it any more but an exchange of mercies God shuts out Moses from an earthly Canaan which was an affliction to him but then gives him a heavenly one for it q â—n Câ—â—is repâ—sita est major compâ—nsatio Calvin one mercy for another did we not sometimes meet with changes wee should like Jeshurom wax fat and forget the Lord. Afflictions sicknesses and weaknesses with wants and exigencies are as needfull and as good for some as their ordinary food Yea if they were not good in themselves as there is an evill of punishment as well as sinne yet God makes them good to some they were good to David Psal 119.1 They give us a true taste of the bitternesse that is in the tree of evill for we in nothing doe more taste and sensibly perceive the sinfulnesse of sinne than in suffering Hence that Oh the wormwood and the gall my soule hath them still in remembrance and is humbled within me Lam. 3.19.20 Here was the taste of sinne in the suffering r Civitatis evertio est morum non murotum casus Aug. It brings to mind our sin as in the case of Pharaohs Butler Secondly it is a mercy in that it drives us to the God of mercie And meanes of escape from sinne and miscrie In their afflictions the 'l seeke me early Å¿ Num tibi cum fauces urit sitis aurea quaeris pocula Hor. ser l. 1. Sat. 2. saith the Lord. Many persons are carelesly remisse in walking with God and calling on God can keep from him for dayes together succession of dayes one after another sometimes moneths and scarce speake a word to God Is this thy kindnesse to thy friend Doe we not take it ill if wee meet a friend as wee walke the streets morning and evening if our friend gives not the salutation of a good morrow or a good even Doe we not say he is proud and stiffe or carelesse and regards not his neighbour what suppose yee will God thinke then of some that serve him worse Is it not pride that makes thee passe by him not give him a word and but seldome a thought Is it not pride that estrangeth thee from God yea it is and it will estrange God from thee he knowes the proud afarre off Is not the whole fabrick of mans body made upright set upward when other creatures are made to looke downeward and all to signifie that hee should mind God Heaven and highest things t Os homini sublimi dedit Coelumquè videre jussit erectos ad fidera tollere vultus Ovid. Metamor l. 1. sab 1. Ah Lord What will the end of these things be will not the end be bitter Secondly Christ's love is practicall and is discovered 1. In his doing for them 2. In his suffering for them 3. In his suffering with them First he serv's them wonder therefore yee Celestiall soules he that is Lord of all is a servant to all who are of the election of grace Matth. 20.28 The sonne of man came not to be ministred unto but to minister Now what thinke you did subdue this conquering King of Saints make him serve was it not love great love free love he tooke on him the forme of a servant not onely of a good servant to obey but also of a bad servant to be beaten u Non solum servi ut subesset sed quasi mali servi ut vapularet Bern. ter quart Heb. poenos He was as if he had been the worst of servants buffeted stripped scourged chastized and pierced led to prison to Judgement and to death and for your sakes hee was beaten and abused w Cibus hominis muravit se inpabulum pecoris homine mutato in pecus Ber. sup Cant. ser Now Christians did he not love you what discoveries of love doe you desire more reall than these The Lord make you such to him as he is to you Secondly in making exchanges with them even best things for worst x In primis de suis meliora contulit in secundis de nostris inferiora suscepit Aug. de tompor ser 9. living quickning grace for dead and sottish nature Spirit for flesh Mercy for miserie Riches for poverty Glory for shame a Crowne for a Crosse Life for death Christians can you tell when you are well all Christ and all Christ's things are yours Are you pleased If not the Lord of hosts is displeas'd you have his help you have his heart he is eternally yours this is love indeed Thirdly in making his services easie to them and that hee do's First by suting and fitting his imployments agreeable to the abilities of his servants his Commandements are not grievous the more grievous then is the breach of them y Quo leviâ—s mandatum eò geaviù peccatum men of this world doe put their servants on doing more then they are able oppressing them which thing must needs make their service irkesome and very unpleasant But
1. By the price they put on glory the thoughts they have of Heaven page 113. 2. By the language they speak page 114. 3. A strangers mind motion is home-ward though he lacks nothing page 116 c. The practice of S t s making good this principle and how Ibid. 4. Strangers in a strange Land content themselves only with things needful page 119. 5 Strangers ingage not themselves too much in the affairs of the natives of strange Lands page 123. How little cause Saints have to love this strange Land or be loth to leave it 1. Till then they 're far from their best friends chiefest favours they are in a farre Countrey whilst from their Fathers house page 124. Other considerations to loosen the Saints from the world p. 125 126. 2. They should not love it be loth to leave it for till then they 'l be foiled vex'd soil'd with filthy sins page 127. Saints being strangers what they should be and doe whilst ranging through this earthly region p. 128. CHAP. 4. SAints have their appointed time of change To be changed what 'T is to have a different manner of being 't is the cessation of a person or thing from being what it once was page 130. The sundry sorts of changes what in 3 particulars p. 131 132 133. 134 To be gloriously chang'd what page 135. A three-fold imployment for Saints in order to a disposing of them for their last greatest and best of changes page 136 c. Saints have need to be chang'd two reasons of that p. 140 c. CHAP. 5. GLory what page 182. What things concur to make up everlasting glory page 183 c. To be glorified compleatly what page 196 c. The glory of the soule in heaven what page 197 c. What the glory of the body shall bee in the Kingdome of heaven page 199 c. What the glory is that soule body shall possesse joyntly p. 206 c. The adjuncts of glory what page 224 c. The Errata Part 1. PAge 1. l. 3. r. acts are p. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. l. 12. r. p. 8. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 3. l. 10. r. usuall p. 30. r. crucis p. 34. l. 11. r. meted p. 55. l. r. his p. 65. l. 25. r. on p 67. r. risisse p. 80. r. rebellis p. 93. r. nisi p. 114. l. 10. r. shee p. 65. r. nobis p. 73. murorum p. 30. r. numero p. 42. r. Aethyopissam quandam p. 56. l. 12 r. promisory p. 80. r. protegentis dele via Part 2. Page 33. r. in cum p. 62. r. perfecte p. 56. r. absentia p. 68. r. judicant p. 3. l. 19. r. Center p. 56. l. 21. r. Ieopardy p. 59. l. 26. r. Ishmael Part 3. Page 8. l. 7. r p. 12. l. t. r he p. 14. l. 2. r. thy p. 34. l. 23. r. afflictions p. 47. l. 8. r. loth p. 46. l. 2. dele to p. 54. l. 21. r. it s so l. 22. p. 61. l. 24. â— this p. 80. l. 20. r. doubtfull p. 106. l. 8. r. wearie p. 116. l. r. r. those p. 52 l. 14. r. soule p. 158. l. 3. r hearing p. 182. l. 10. dele to p. 183. l. 1 dele where p. 206. l. 4. r. eternally p. 167. r. exosumer esse Christo p. 212. r. Coacreatae Some other lesser faults there bee which the Printer Corrector desire the Reader to relieve with his penne THE YERNINGS OF Christs bowells towards his languishing FRIENDS Joh. 13.1 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having loved his own which were in the world he loved them unto the end * Quum dilex isset suos qui erant c. Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligo simpliciter amo CHAP. I. Of the sence of the words and their usefulnesse unto all Christ-obeying Christians WHere affection is the spring of action and operation love is perfect to perpetuitie Christ act's as he is he 's with out end so is his love Things of Heaven are all lasting everlasting you may guesse at their beginnings but never at their endings The word in the originall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to love something by adhering to it with the mind and heart a Suidas seu aliquem amore complector cum aliquo amicitiam colo as 1 Joh. 2 10. Mat. 6.24 cha 22.37 Mark 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to be content and satisfied with it as that a man desires nothing else b Me aut amabis aut quo contentus sum diliges Cic. Others say 't is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as comâ—ounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valdè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquiesco quae enim diligimus in iis acquiescimus Alsied in Lexic signisicat contentum esse acquiescere Casaub in Mar. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud LXX Interpretes non semper pro diligere sed pro amicis blandisque verbis compellare laudare sumitur ut Cant. 1.14.2 Paral. 18.2 'T is hearty love Christ is said* to love the young man viz. hee spake friendly to him and dealt gently with him as the word there imports Blessed Messiah the Saints Saviour at his last departure from them adhered to them with all his might soule mind and strength and was so fully satisfied with them tooke such great content in them as that he desir'd no other portion besides them And thus speaking sweetly and kindly to them call's them his owne c Peculiaritèr destinatus Thess 1. v. 5. peculiaris ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus est certa quaedam minime cum caeteris communis idea Cajet 1 Cor 11.6 vide Bezam in loc The Lord Christ is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's owne Sonne quod sit filius Dei per aeternam generationem as being his peculiar portion His owne every word of Christ hath its weight every word drop's sweetnesse as the hony combe Christians you see your blessed lot you are Christ's owne and Christ is your owne This comfortable kind of speaking to Christians is very usefull in Scripture as Jesus Christ is the faithfull's owne so the faithfull are Jesus Christ's own Rom. 14.4 God is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beleeving Christians owne master he shall be holden up by his owne Master for God is able to make him stand Christians have you had experience of the powerfull workings of Gods love towards you and on your Spirits and doe you feare a finall falling a partiall or totall declining from Jesus Christ and his sweetest wayes of soule-ravishing contentments Remember God's your owne he both can and will make you stand Those that trust in the Lord shall be as Mount Sion that shall never be removed In generall consider Christ hath and may claime title to all by a right of dominion and so all then are Christs owne as he 's Lord of all creatures
a fountaine give he ne're so much out to us he hath ne'r the lesse in himselfe hee is an inexhaustible well-spring of life he is not only full in himselfe and for himselfe but also communicatively unto others Fifthly Christ's love is free vv Non habet quo intret gratia ubi meritum occupavit Bern. in cant serm 67. acts freely in dispensation to every spirituall soule I will love them freely Hos 14.4.2 Cor. 5.4 men oft-times doe not the good they might when they have opportunity but Christ seeks for an opportunity waites for it goes about doing good You have some lovers that will love but then there is this defect in their love it is onely extorted from them by kindnesses and curtesies done to them and received by them from them whom they affect but can you force love from Christ x Omnia quae de Christo legeris non necessitate sed sponte facta reperies Orig. in gen hom 8. Matth. 10.8 if you could you need not for he love's freely he 's free enough freely you have received Christ's bowells yerne fully all his gifts are given freely come from him freely Rom. 8.32 Rom. 3.24 Justification comes freely Sanctification Glorification freely The Lord did not set his love upon you nor choose you because you were more in number then any people for ye were the fewest of all people but because he loved you Deut 7.7 8. he did it not from any motive arising from you for there was nothing in you to draw and kindle his love but he did it because he did it y Amat quia amat Bern. He chooseth none worthy of himselfe but by choosing them makes them worthy z Nullū eligit dignum sed eligendo efficit dignum Aug. cont Iuli Pelag. l. 5. c. 3. These things demonstrate freenes of grace to be in Christ to flow from him into beleevers First in that when hee sets his love upon a soule hee finds nothing in that soule worthy of love he findes much matter of loathing but nothing that's matter of love as an object fit and sutable for Divine love to fasten upon When a poore sinner lieth buried in pollutions and fleshly defilements and hath no cause in him moving Christ to love hee makes lovely and then loves though he findes that soule loathsome Ezek. 16. from the third to the eight Christ himselfe became uncomely Isa 53.2 that hee might the better cover their uncomely parts with his comelinesse he was without forms and comelinesse and when men saw him there was no beauty that they should desire him this he was for your sakes Christ doth as wee our selves doe upon those members that we thinke to be lesse honourable 1 Cor. 12.23 even on them we bestow more abundant honour and on our uncomely parts more abundant comelinesse Christ bestoweth on the more uncomely sinner receiving him the more abundant comelinesse so that the greatest sinners make the most gracious Saints Paul was once one of the chiefe of sinners the worst of men but after the Lord Christ in mercy look'd on him and wrought kindly upon his Spirit he became then one of the best of men in labours more abundant for Christ then all others Oft-times it falls out that such as are most rejected of men are most respected of God A lame Mephibosheth a halting creeple a blind Pharisee a leprous Samaritan Luk. 12 16. an ulcerous Lazarus a woman with a bloudy issue Mark 5.34 Persons uncleane and contemptible objects of disdaine in the eyes of men a Non desormitate corporis animus foedatur sed pulchritudine animi corpus ornatur Senec. he hath chosen also persons of meane employments as Amos a heards-man Gideon a thrasher Abel a shepheard Noah a husbandman Joseph a Carpenter Peter and Andrew fishers James and John fishers mending their nets were called and a Jaylor with many others of this world 's poore who were rich in Faith when chosen Mary a harlot Rachel a harlot Paul a blasphemer some of all sorts of sinners have been and shall bee saved through the riches of his grace yet God forbid you should sinne that Grace may abound doe not so sinne against Christ for if yee are Christ's yee dare not Secondly in that he comes upon a lovelesse sinner and sinfull soule unseene unsought and not desired 1. Unseen a man by nature is borne spiritually blind hee see 's not his owne wants nor Christ's worth the sinfulnesse of sinne nor the goodnesse and sweetnesse of a Saviour he see 's not his owne misery perceives not the nature of the Lords mercy he considers not his spirituall penury Christ comes upon the spirits of men invisibly unseen which shewes 't is from free love and that no provision can be made in any soule for the Lord Christ but what hee brings along with him Secondly unsought I am found of them that sought me not I said behold me behold me to a people that was not called by my name I saiah 65.1 viz. the heathen Gentiles that could not seek nor grope for and after Jesus Christ a people that had not so much as a good name to commend them if it were possible to Christ much lesse good natures What then moved this blessed lover to set his love upon them was it any thing they had for Christ or to bring unto Christ surely no. What then 't was the freenesse of Christ's will to doe good that moved him to love freely I will have mercy on whom I will have mercy that 's his determination He 's unsought not sought of them but they are sought of him He 's the seeker before conversion if there be any which must needs be if there be any reconcilement betwixt God and the soule Luke 9.10 I am come to seek and to save that which is lost Christ seekes us before we doe or can seek him we are lost till then Christ elects us also before we can elect him Joh. 15.6 you have not chosen mee saith Christ but I have chosen you you see then Christ's love is free and acts freely towards such as he will save Thirdly Christ workes on the soules of men when not desired naturall men doe not know him are not acquainted with him Iob. 21.14 his outgoings and incommings before them b Scientia non habet inimicum praeter ignorantem Tolerabilior est paena vivere non posse quam nescite Senec. they are enemies to the knowledge of a crucified Christ and it is certaine there can be no desire of unknowne objects When we shall see him there is no beauty that we should desire him Isaiah 53.2 The Prophet predicts what carnall and naturall men would thinke and conceive of Christ in their naturall conditions If men see no beauty in Christ no lovelinesse and sweetnesse in him it is impossible they should desire him for 't is the excellencie luster and beauty of an object that strengthneth
desires towards it and fixeth the eye of the intellect the understanding upon it Christ loves when not desired and therefore loves freely Fourthly it 's free for that it acts against repulses * Christ sometimes workes his workes on crosse and perverse natures some Christians have as crosse spirits by nature as can be in nature found yet he chooseth them when better and sweeter natures are refus'd Ah Lord what a great mystery of godlinesse is this love cannot be acquired by doing injuries deserved by repulses and therefore free Isaiah 65.23 I stretched out my hands all the day to a rebellious people a people that provoketh me to anger continually to my face Was this the way to be beloved of God much lesse to procure love was it not the direct way to be ruined stripped of God Christ and all goodnesse c Maium est agere quod prohibetur sed agere quia prohibetur pessimum Joh. 21.14 and yet you see he stretcheth out his arme he not onely put 's it forth but also stretcheth it forth as if he should straine himselfe to embrace those that will come out of darknesse into marvellous light and liberty Is not this grace free what so free as this Naturall men before Christ's Spirit comes into their hearts in powerfull workings they cry out Lord depart from us we will none of thy wayes and did not the Lord in love draw nigh to them where were they what would their end be Christ's love is free Sixtly it 's attractive it 's a drawing love I have drawne thee with loving kindnesse Jer. 31.3 Some lovers love dearely but cannot draw their objects nigh to them they love but are not loved againe their love is fruitlesse But Christ's love begets love love like it selfe Draw me saith the Spouse and I will runne after thee Christ could draw teares from Peters eyes with one looke of love and he wept bitterly d Petrus tunc flevit quando in cum Christus respexit Bern. de mod benè viv ser 10. Petrus flevit tacuit quia quod defleri solet non solet excusari quod defendi non potest ablui potest Ambr. 10.3 ser 46. Greg. Homil. 30. in Evang. saith the Text. Christ's love is magnes amoris the Loadstone of love it drawes Iron hearts to it and makes them melt before the Sun of Righteousnesse when it shines upon them sweetly Christ's love is a heart ravishing love he can snatch a Paul into the third heavens and fill him with joy peace and glory invisibly he can so wrap him up in the thoughts of his love and fruits of his goodnesse as that the man is lost in God is in an extasie cannot tell you what hee ha's seen felt or heard Gracious spirits you can say Amen to the truth of these things Ha's not his love served you as zeale did David ha's't not eaten you up 't will first or last serve you so yee favourites of Heaven Christ's effectuall love is not laid out in vaine for loving to the end hee holds his object close to himself till he hath it where it cannot get from him even in his owne mansion and dwelling place Christ drawes with bands of love Hosea 11.3 Christians if words will not fasten you to your Saviour deeds must he hath bands for you and if hee get you in bands he 'l hold you fast Seventhly it 's coercive both within himselfe and also in all his members What made him to veile his glory become flesh and save his people but love e Nihil enim est quod non toleret qui perfectè diligit he loved me and what followes he gave himselfe for me when once you have his love you have his heart whatsoever he is and hath heare the Father speake to dejected soules Iohn 3.16 God so loved the world that hee gave his onely begotten Son that whosoever f Quod omnibus promittitur singulis promittitur beleeveth in him should not perish but have everlasting life So lov'd viz. so infinitely so transcendently so incomprehensibly there 's a sic without a sicut marke that wisely and well Doth thy unsutablenesse to Christ and unworthinesse of Christ afflict thee Remember his love will cause him to stoope to thee and make thee worthy in himselfe And that very apprehension if cordiall and reall if hearty and sincere even that I say is a fruit of Christ's love shed abroad in thy heart already this abasing of thy selfe is a lifting up of Christ in thine own soule who hath already made thy heart his home What force is that which moved him who of himselfe is so violent in all victory to be so vanquished with all violence g Quae est ista quaeso vis tam violentia ad victoriam tam victam ad violentiam Bern. super Cant. ser 64. Nulla vis major pietate verá est Triumphat de Deo amor Id. Ibid. Amor est nothing but the force of love Nazianzen calls love a sweet tyrant h Dulcis tyrannus Nazianzen orat 28. in Maxim In his members what gives life and motion to all the parts of his body mysticall but love all action of theirs are the product of his affection to them the more Christ's love ha's its perfect worke on a beleeving soule the more lively and lovely are the reachings out of that soule towards Christ the blessed light of the Lords favourable countenāce shining out unto a Spirituall soule makes labours many after Messiah's presence love's coercive Eightly 't is immutable cannot change varie or alter neither length of time distance of place nor strength of deformity can worke an alteration in his love The love of man is very variable we love by fits and so doth every foole he loves in his mood while the pang lasteth But as the torrent is up and downe so it is with many lovers they are either as high as the skies or else as low as hell either those they love are the best with them or the worst living because they are unsteady constant in nothing but in inconstancy But the love of Christ is alwayes the same the injuries we doe to Christ although they have their fruit in discomfort and occasion the hiding of his face with the suspension of the manifestations of his love for a season which indeed is a hell on earth to a sanctified soule i Substractio gratlae est maxima poena Alst in sent l. 2. tract 30. q. 2. Yet these injuries even these I say doe not alter or lessen his love to his k Nube solet pulsa candidus esse dies Ovid. Afflictio dat intellectum quos Deus diligit castigat Deus optimum quemque aut mala valetudine aut luctu afficit Seneca Unde datum est vulnus contigit inde salus for God can visit transgressions with arod and iniquities with stripes neverthelesse his loving-kindnesse shall continue with his 〈◊〉 〈◊〉 〈◊〉
qui nos ipsos non perfectè cognoscimus non possimus ad plenum scire quid nobis expediat ideò necesse est ut à Deoditigamur protegamur qui omnia novit omnia potest Aqu. sum 2 â— q 109. a. 9. crying Christians when you crie unto God Christ by his Spirit is crying in you and calling out Abba Abba Father Father can you then doubt of being heard when Christ prayes in you whom the Father heares alwayes Secondly Christ in them poures forth their requests to the Father and that by words sutable to his Majesty and their necessity this is called the help of the Spirit by reason of mans infirmity and this help is afforded because we know not what to pray for as we ought 'T is good to have a helper when wee goe into the presence of a great God especially when wee are helplesse for did not the Spirit help who else can give supplie in such a case Or what can be pleasing to God save that which comes from God can any thing lead to God ascend unto him besides that which descended from him surely nothing onely he that searcheth the heart knoweth the mind of the Spirit because that makes intercession according to the will of God Rom. 8.27 God and Christ puts words in his peoples mouthes as is clear from Hos 14.2 Turning to the Lord say these words take away our iniquities remove our sinnes from us receive us graciously be favourable to us so shall wee render to thee the calves of our lips that is we will bee thankfull so Luke 11. from the first to the fift When the Disciples desired Christ to teach them to pray hee puts words into their mouthes saying when yee goe to my God and your God speake thus call him Father the very name prayes for us k Ipsum nomen â—rat pro noâ—is pray him to sanctifie his owne name to let his Kingdome come his Kingdome of grace into the hearts of the gracelesse to let his will be done upon you in you and by you and for manner so an earth as 't is done in heaven viz. willingly chearefully readily with much willingnesse without any the least wearinesse aske for bread for the day all necessaries for the comfortable being of the outward man aske forgivenesse of sinnes for he is blessed to whom the Lord imputes not sinne though hee hath little of the things and necessaries of this life Beg you be not lead into temptation viz. not suffer'd to be tempted or else be kept from falling under the temptation l Jubet orare ne in tentationem dueantur i. e. ne ab câ vincantur Aug. l. de Cor. grat c. 6. and from being overcome of it and that you may bee delivered from all evill of sinne and suffering Yee shall aske what yee will and it shall be done unto you if yee continue in mee and my words abide in you Joh. 15.7 aske and ye shall have Christ names not what shall be given to let us know that gift is above all that can be named m Non dicitur quid dabitur quia donum supra omne nomen Aug. Secondly or without words for prayer is mentall as well as vocall and although a Spirit of son-ship is a Spirit of Prayer and every son of God is a man of prayer yet some sweet soules as deare to Christ as others cannot sometimes by reason of some distempers and distractions of body and mind I say they cannot utter their minds by words at the Throne of grace Rom. 8.26 Now Christ by his Spirit helps n Est metaphora ab onerious sumpâ—a quae utrinque admotis manibus sublevantur Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Luk. 10.40 The Greek worâ—â—'s a decompound and there 's great force in it these sometimes even to sigh out their wants and sorrowes before him and obtaine o sometimes to groane out their desires unto him sometimes by weeping shedding teares which have a secret language and voyce in the eares of the Lord of rests Psal 6.8 Thou hast heard the voyce of my weeping and Christ himselfe hath wept for some * ChristuÌ„ flevisse legimus rifisse nunquam Salvian l. 6. Cum Spiritus hominis suspiâ—or Spiritus Dei aspirat Cyprian Matth. 6. sometimes the heart 's so full of sorrow so sad and heavie that nothing can bee said or done then even then the Spirit helps and all through love Christ ha's promised his beloved friends corporall succours every morsell a Saint receives hee hath it in way of a promise The Lord feedes others too but 't is onely so as he doth the beasts of the field in an ordinary way of providence wicked men may have much and yet inherit nothing because they possese not God in their injoyments injoy not him in conjunction and connection with the Creatures Take no thought saith Christ what ye shall eate or what yee shall drinke or wherewithall yee shall be cloathed It 's enough for a Gentile a Heathen a stranger to God and Christ to bee cuttingly carefull for these things that hath ne'r a heavenly Father to provide for him Doth your heavenly Father feed the fowles of the Heavens and shall hee not much more feed you Doth he cloath the Lillies of the field better than Solomon in all his glory and cloath the grasse of the field * Wicked men are like the grasse of the field with their gloria brevis whose end 's to be burn'd which remaines but for a time and shall hee not cloath thee who shalt live for ever abide for ever these are some of Christ's comfortable love discovering words And many other such like there be which for number are as the Starres of the Firmament that cannot be told 'T is said that one Crane a precious Christian though of meane estate in outward things being about to die and it being demanded by his friends what should become of his children hee answered thus God that provided for the Ravens will also certainly provide for the young Cranes and according to the good mans faith so it was that all his children were well provided for in this evill world Psal 34.9 There is no want to them that feare him that is of what is good for them and to misse an evill thing is no injurie to them If the Lord of his goodnesse doth foresee that riches will be a snare to one or other his sonnes of love and therefore withholds them from them what doth that child want save something which if hee had 't would make him more wanting in better things Some have much of the world and this hath been the fruit of it the cares of getting and keeping together with the feares of loosing the things of this life 'tas almost drunke up all that delight Joy and content they should and might have had in a spirituall God Christ and spirituall things If any man loves this world the love of the Father